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Emon, A.M.; Ahmed, R. (Eds.), The Oxford Handbook of Islamic Law, 2018, ISBN 978–0–19–967901–0, states “Qur’an has no more than 500 verses of legal import” (page 406, Chapter 16, The Classical Period, Scripture, Origins, And Early Development by Mariam Sheibani, Amir Toft, And Ahmed El Shamsy).
A source for that information is not provided.
Would you kindly help us and tell me who has done the study that found that number?
Regards.
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Brother Badruddin Hj Ibrahim, salam.
Please explain.
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Struggles over whose law is better is continuous but can you perceive any common factors among all laws that unite them? How to agree on some common principles? Is reconciliation possible?
I know that integration is possible but what do you perceive the best way to harmonise differences of opinion yet allow everyone to follow distinctive legislations of own sources of law?
Thanks to all in advance.
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I totally agree with what you said here
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Which books considered as fundamental literature of Islamic economics according to Hanefi school of thought after kitabul kharz and Amwal ?
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I read somewhere that Ulema in British India agreed to Shafei provision of Khula which was not granted under Hanafi Law because Muslim women had started converting to Christianity to seek divorce. Does anyone know any source providing more information and evidence on this?
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كنت اتمنى الاجابة
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There are some controverses regarding GMO's. On the Halal concept of Islamic Law, if animals are fed GM feed, then the animal products will be halal or not? If anybody know about this and have any research article, then please help me about this issue.
Thanks in advance
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Dear Muhammad Muslim
Thank you for your kind information.
Dr. Bostami
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Dr, Are these customs compatible with Islamic law please ?
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Dear Saeed, This question is about the legitimacy of land customs in Malaysia.
Regards
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I am writing a paper on peaceful coexistence with the infidels in Islamic law
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How can there be no problem between Muslims and others? The problem is all the problem between Muslims and others. Look at the Palestinians who occupy it. Look at Iraq, Drowning it in a sea of ​​blood. Look at Lebanon. Look at Yemen.
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هل هناك فرق بين عقوبة الاغتصاب والزنى في الشريعة الإسلامية والقانون؟
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الاغتصاب جريمة يحاسب عليها القانون والشرع وتكون خارج ارادة المعتدى عليه ع العكس،من الزنا تكون بارادة الطرفين وتكون عقوبتها شرعا بالرجم
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The world witnessed a marginalisation of normative perspectives in disciplines and an emphasis of positive perspective as the norm upon which disciplines should be developed. This caused much destruction in material and non-material sense. What does the future hide from us?
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I've often heard people say things like, "That's not a moral issue, that's an economic issue". To me that's always sounded confused. What such people are implying is, that we ought to base a decision on economic principles, or that it is better to base a decision on economic principles, which to me sounds like a moral decision or a normative stance after all. What I think is going on underneath is some sort of view of morality being limited to some set of fixed rules, whereas in reality such rules are just rules of thumb that can be overridden in various circumstances. Morality at it most general level may converge with economic principles as expressed by a utilitarianian calculus -- theoretically, anyway. The problem is that too many things of value are often left out of consideration in classical or typical cost-benefit analyses. It's not so much a positivistic lack of normativity as a narrowly conceived set of values.
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what is difference between natural law and natural rights in Islamic law?
Islamic sharia or Islamic law?
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 there is different between human Fitrah and human Nature. Fitrah in Natural Right School and according to the Theory of Relativity of Citizenship Rights, is a part of human Essence. Islamic law is a kind of  Citizenship Rights. then, The Theory of Relativity of Citizenship Rights is a islamic theory too that  based on natural rights. It argues that natural rights are manifested as individual human rights while citizenship rights are manifested as collective rights such as cultural, economic and political rights. In other words, the theme of natural rights is the individual human being while the theme of citizenship rights is people within the community. ...
Droit naturel et droit divin comme fondements de la légitimité politique ...
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Brothers/Sisters, I m conducting my research on the comparison of Hindu Religious Law and Islamic Law regarding fiscal contracts. The "Law Book of Manu" of Hinduism is key source in my research. The commentary of "Medhatithi" is very helpulin this regard. Plz provide me the book, specially Volume IV with it two parts,  in pdf file form. Thanks
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I'm looking for a general description and neutral assessment of pluralist legal systems, in which different rules apply to different (non-territorial) 'subnationalities' for some specific topics, while all are cititzens and are treated equally for the application of the general rules outside those topics.
The different non-territorial 'subnationalities' are generally religious communities but sometimes the difference is between autochtone and colonial/immigrant communities.
The topics governed by different rules generally are "personal status", descendence (recognition, adoption), marriage and divorce, intrafamilial obligation (husband-wife, parent-child), inheritance, sometimes also land (religious trust like waqf, native title,...)
Questions I want answerend:
1. What are relevant countries: Lebanon, Israel, Turks in Greece, India, Pakistan? Indonesia? Malaysia? Mayotte till recently, New Caledonia,... and what are the topics covered there by different rules?
2. How does the state treat following problems:
a) How to categorise everyone? e.g. child of mixed origin, orphan brought up in other group, foundling, immigrant, faithless, ...Is change or conversion possible? (Is there a 'third' neutral or residuary category and set of rules?)
What about mixed problems? Are mixed marriages possible?
-> I think the categorisation is mostly self-evident (if not self-designation), dubious cases are rare. These issues are similar with problems treated by international 'conflict of laws' or private international law, where (up to a point) you can not choose your nationality and mixed cases are rare but do occur.
b) Who applies and interprets the rules? Who administers justice? (religious courts?) Can those judgements be challenged in state secular courts on procedural grounds? (compare with arbitral award challenged in court)
c) Can the rules be changed? If the religious rules are accepted as having divine origin, they cannot be changed by 'mortals'. This seems to me the most problematic issue (democracy) but it is conceivable to let the state (democratically legitimised) legislate in those areas (India : Hindu Code bills 1955-56).
d) Can the rules be challenged in state courts on secular grounds like equality (man-woman), other human rights? (most serious question if the rules cannot be changed democratically) (compare with "public policy / ordre public" doctrine in private international law where the judge in extreme cases will not enforce an applicable foreign rule if it's "repugnant" to the basic values of the forum state)
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Salam.. 
We are looking for a researher to collaborate with me and my colleagues, Dr. Mohd Mustaffa and Marliana Abdullah on Shariah Law and Social change: study on the development of the rights of Muslim women in inheritance, a comparative study in two nation states Malaysia and Brunei. 
We just starting to collect data from Malaysia and we need similar data from Brunei.
If you are interested, please email me back asap.
Thanks.
Syaripah Nazirah Syed Ager
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Salam  Interesting
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My research topic is "Consideration of Maqasid al-Sharia'ah in Imam Mohammad Ibn Hasan al-Shaybani's Legal Thought". Maqasid al-shari'ah means the general objectives of Islamic Law that promote human welfare and public interest through commandment of common good and prohibition of harms. These are 1) protection of belief, 2) protection of life, 3) protection of intellect, 4) protection of progeny, 5) protection of property, and 6) protection of honor. Shaybani neither wrote any specific book or chapter on the maqasid al-shari'ah nor he mentioned it purposively throughout his legacy. However, it is observed throughout his legacy that he considered maqasid al-shari'ah. I am going to explore various components of theory of maqasid shari'ah that prove al-Shaybani's maqasidic thinking and its application in his legal thought. I will be focusing on one of his treatise. What research approach, data collection method and data analysis method are appropriate for my research? could any scholar help me? Please a figure/ diagram for the methodology.
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Many thanks to Mr. Kekeletso Khati,  Dr. Hendrika Vande Kemp, and  Dr. Uchendu E. Chigbu for your valuable inputs for a research student like me. Your comments inspire me to keep in touch with scholars and academia...
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Could anybody provide me with articles about the impact of Islam or religious beliefs on ethical behaviour in the forensic science workplace such as crime laboratory/ crime scene?
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The Shariah-compliant credit cards are becoming increasingly common in many countries. 
"According to Brian Riley, a research director at TowerGroup, a financial services research firm based in Needham, Mass., Muslims constitute almost 24 percent of the world's population, and he estimates that total assets in Shariah-compliant banks will hit $1 trillion by 2011" (Read more: http://www.creditcards.com/credit-card-news/shariah-compliant-credit-cards-1273.php#ixzz43hAlz28i)
many Islamic banks are now involved in these Islamic credit cards in GCC Region, UK, USA, and more importantly in Malaysia (see Noor, A.M. and Azli, R.M., 2009. A review of SharENah compliant instruments for Islamic credit cards as adopted by Malaysian Financial Institutions. International Journal of Monetary Economics and Finance, 2(3-4), pp.221-238). instead of charging an interest "Riba", the customer is charged a subscription fee periodically
These efforts are apparently an attempt to utilize the huge Islamic compliant-assets worldwide. however, many people are still skeptics about the substance of these credit cards and the extent of its significance.
to what extent do you think that these Islamic instruments can contribute in the inclusion of Muslims in the financial system? and is it really Shariah-compliant? 
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Different products are used while structuring Islamic credit cards. 
You may read the attached Shariah Resolutions of SAC of the Central Bank of Malaysia: http://www.bnm.gov.my/microsites/financial/pdf/resolutions/shariah_resolutions_2nd_edition_EN.pdf
See specifically, page 148 onwards.  There is ample justification for the products used in Islamic credit cards in Islamic finance from the Shariah perspective. 
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dear friends,
i am particularly interested in :
Modeling Islamic principles, practices, and rituals (Islamic Law, prayer, fasting, inheritance, society, culture, history, islamic life plan, islamic finance, and other possible ideas), using Information technology techniques (specially UML, and java).
Is there anyone interested ?
amine baina
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as a starting point, there are seven INDEPENDENT subjects that can be proposed to students :
modeling islamic activities using "UML activity diagram" :
1') from fajr to doha
2) from doha to dohr
3) from dohr to asr
4) from asr to maghreb
5) from maghreb to icha
6) from icha to chaf3 and witr
7) from witr to fajr
for example, taking into consideration the following hadith :
وعن عائشة رضي الله عنها ، قالت : كان - تعني رسول الله صلى الله عليه وسلم - ينام أول الليل ، ويحيي آخره ، ثم إن كانت له حاجة إلى أهله قضى حاجته ثم ينام ، فإن كان عند النداء الأول جنبا ، وثب فأفاض عليه الماء ، وإن لم يكن جنبا توضأ للصلاة ، ثم صلى ركعتين . متفق عليه
translation into if..then..else :
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if time after "icha2" then sleep
then pray "night 9iyam"
then if need be marital relationship
then sleep
when the first adhan occures
if "jounoub" then jump (hurry) to make "ightissal"
if not jounoub then make "wodou2"
then pray two rakaats (may be fajr)
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Which is the closest classic financing tool to Mudaraba (Moudaraba, Mudarabah, Mudaraba)?
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In the Mudarabah, contract, one party provide the entire fund, the another party manages the project based on this knowledge, time and effort. It is some like trust contract. 
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I am conducting the comparative analysis of Islamic Law and Law Book of Manu regarding fiscal contracts (Business Contracts). I am in need of detailed commentary of Manu's Law Book, specially that explain the verses regarding Business Contracts.
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In many semi-urban areas, various types of formal tenure have become predominant. For example, in some cases, there may even be more than one legally acceptable system operating, such as statutory, customary and religious systems as in Islamic countries .
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Here are Main Land Ownership Regulations in Iraq:
• Privately held Land : TAPU
• Owned by Ottoman State : Ameriya (Amiri)
• Endowed Lands :Waqf
• Public Land for general use : Mewat
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First, I am looking for information about criminal and/or religious trials where Hudud or Hodood punishments could have been imposed, to be able to draw conclusions about the percentage of cases where such punishments are imposed versus the cases where the courts opt for other forms of punishment.
Second, I am looking for information about the actual application of the Hudud punishments, i.e. where and when was the judgment executed and a person's hand was cut off, or a person was flogged or stoned, versus cases where the judgment was pronounced but not executed.
Finally, for cases where Hudud punishments were imposed (and executed), I would like to find out whether the court followed Islamic law correctly, including the very strict requirements on evidence, or was motivated more by public opinion and external pressure, i.e. I am looking for the reasoning or motivation of such judgments to see whether the judges provide solid justification for their decisions.
Sources in Arabic are fine but for Urdu and other languages, I would need summaries in English, French, German, Spanish, or Italian.
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Appreciated colleague, let me you suggest these books
SCOLART, Deborah, L’islam, il reato, la pena. Dal fiqh alla codificazione, Roma, Istituto per l’Oriente, 2013, 424 pp.
PAPA, Massimo,  Afghanistan: Tradizione giuridica e ricostruzione dell'ordinamento tra Sari'a, consuetudini e diritto statale, Giappichelli Editore, 2006
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Apart from model of economic agent of neoclassical (i,e Homo Economicus), proponents of Islamic finance as well as Muslim economists tend to formulate Islamic economic system with an ideal individual of economic actor, namely Homo Islamicus. Since Islamic economic system has not been practically realized in any economics policies of the Muslim countries, then the question can be raised as how this model (i.e Homo Islamicus) can be well functioned under the mainstream economics framework?
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The answer to the original question: namely how to incorporate homo islamicus into economic theory is rather complex. First, the hypothesis that people maximize utility is wrong. This has been conclusively established, and summary of the evidence is available from my paper: The Empirical Evidence Against Utilty Maximization, available for download from SSRN: http://papers.ssrn.com/sol3/papers.cfm?abstract_id=2033641
Once we understand that BOTH homo islamicus and homo economics are normative theories and NOT descriptively accurate, it becomes possible to compare them on other grounds. Such comparisons are available in a collection of papers available from webpage entitled: Quran Versus Samuelson